Leviticus 25:39 — Word Study
WLCוְכִֽי־ יָמ֥וּךְ אָחִ֛יךָ עִמָּ֖ךְ וְנִמְכַּר־ לָ֑ךְ לֹא־ תַעֲבֹ֥ד בּ֖וֹ עֲבֹ֥דַת עָֽבֶד׃
BSAIfkîy a countrymanʼâch [fellow citizen, brother] among youʻim becomes destitutemûwk▸ [waxed, grown, poor, lowly] and sells himselfmâkar [gives, hands over] then you must notlôʼ [shall not, cannot] force himʻâbad▸ [compel, oppress] slaveʻebed [bondservant, servant] laborʻăbôdâh [service, work, servitude]
| Greek | English | Parsing |
|---|---|---|
| וְכִֽי־ | and if | Conjunction, particle |
| יָמ֥וּךְ | he will become impoverished | Verb, Qal, imperfect third person masculine singular |
| אָחִ֛יךָ | brother your | Noun common masculine singular construct, suffix |
| עִמָּ֖ךְ | with you | Preposition, suffix |
| וְנִמְכַּר־ | and he will sell himself | Verb, Niphal, sequential perfect third person masculine singular |
| לָ֑ךְ | to you | Preposition, suffix |
| לֹא־ | not | Particle |
| תַעֲבֹ֥ד | you will labor | Verb, Qal, imperfect second person masculine singular |
| בּ֖וֹ | by him | Preposition, suffix |
| עֲבֹ֥דַת | [the] labor of | Noun common, feminine singular construct |
| עָֽבֶד׃ | a slave | Noun common, masculine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | If a countryman among you becomes destitute and sells himself to you, then you must not force him into slave labor. |
| KJV | ¶ And if thy brother that dwelleth by thee be waxen poor, and be sold unto thee; thou shalt not compel him to serve as a bondservant: |
| ASV | And if thy brother be waxed poor with thee, and sell himself unto thee; thou shalt not make him to serve as a bondservant. |
| YLT | 'And when thy brother becometh poor with thee, and he hath been sold to thee, thou dost not lay on him servile service; |
| WEB | “‘If your brother has grown poor among you, and sells himself to you, you shall not make him to serve as a slave. |
| BBE | And if your brother becomes poor and gives himself to you for money, do not make use of him like a servant who is your property; |
Where they part company is עֶבֶד — see How Translations Differ.
The sentence is structured with a conditional clause followed by a prohibitive clause, emphasizing the actions that should not be taken.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbמוּךְ
The sentence as the grammar sees it Open the tree ›
Every word here is used elsewhere in the Old Testament.
Bars are logarithmic — אֵת, the commonest word in the Hebrew Bible, stands about 11,000 times, so a linear scale would leave everything else invisible. Click a row to open that word.
Deep Study — Leviticus 25:39
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — Laws on Treatment of Fellow Israelitesgenerated
Leviticus 25:39 provides a law regarding the treatment of a fellow Israelite who has become impoverished. The LORD commands that if a countryman sells himself due to destitution, he should not be treated as a slave but rather with dignity and respect. This law reflects God's concern for the welfare of His people and emphasizes the importance of compassion in community relationships.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Exodus 21:2 | If you buy a Hebrew servant, he is to serve you for six years. But in the seventh year, he shall go free without paying anything. |
| 2 | Exodus 22:3 | But if it happens after sunrise, there is guilt for his bloodshed. A thief must make full restitution; if he has nothing, he himself shall be sold for his theft. |
| 3 | Deuteronomy 15:12 | If a fellow Hebrew, a man or a woman, is sold to you and serves you six years, then in the seventh year you must set him free. |
| 4 | 1 Kings 9:22 | But Solomon did not consign any of the Israelites to slavery, because they were his men of war, his servants, his officers, his captains, and the commanders of his chariots and cavalry. |
| 5 | 2 Kings 4:1 | Now the wife of one of the sons of the prophets cried out to Elisha, “Your servant, my husband, is dead, and you know that your servant feared the LORD. And now his creditor is coming to take my two children as his slaves!” |
The Treasury of Scripture Knowledge — 12 references, hung on the phrase they belong to
The Key Word — עֶבֶד, 'A.vedgenerated
The Hebrew word עֶבֶד ('eved) means 'slave' or 'servant' and can refer to various roles, including household servants and subjects. It carries connotations of service and labor, often in the context of a master-servant relationship.
In this verse, it emphasizes that the impoverished Israelite should not be subjected to harsh labor as a slave, highlighting the need for humane treatment and respect for personal dignity.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, so the BSB is the wording every comparison below is made against.
Sentence Structuregenerated
The main verb of the verse is יָמ֥וּךְ (ya.mukh), meaning 'he will become impoverished.' It governs the entire sentence, with several phrases providing context and conditions.
The structure includes a conditional clause introduced by וְכִֽי־ (ve.khi-), indicating the situation of the countryman, followed by the actions that should not be taken regarding him.
Septuagint Backgroundgenerated
In the Septuagint, the Hebrew עֶבֶד is rendered as οἰκέτου (oiketou), which specifically refers to a household servant. This choice narrows the focus of the term, emphasizing domestic servitude.
The Greek translation captures the essence of servitude but may lack the broader implications of the Hebrew term, which encompasses various forms of service and labor.
In plain words — the whole versegenerated
Leviticus 25:39 teaches that if a fellow Israelite becomes poor and sells himself, he should not be forced into slavery. Instead, he should be treated with respect and allowed to work without oppression, reflecting God's concern for justice and compassion.
Frequently Asked Questionsgenerated
It means that he has fallen into poverty and is unable to support himself, leading him to sell himself for survival.
It emphasizes the need for humane treatment and respect for personal dignity, as the Israelites are called to care for one another.
This law promotes compassion and justice within the community, ensuring that those in need are treated fairly and with dignity.
It shows God's concern for the welfare of His people and His desire for justice and compassion in human relationships.
Reflection Questionsgenerated
- How can we apply the principles of compassion and justice in our own communities today?
- What are some ways we can support those who are struggling financially?
- In what situations might we be tempted to overlook the dignity of others, and how can we guard against that?
- How does understanding this law deepen our appreciation for God's care for His people?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Leviticus 25:39 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd if thy brother [that dwelleth] by thee be waxen poor,.... The above laws and instructions seem designed to prevent such extreme poverty as obliged to what follows, namely, a brother being sold
Read John Gill on Leviticus 25 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd if thy brother that dwelleth by thee be waxen poor, and be sold unto thee; thou shalt not compel him to serve as a bondservant: If thy brother ... be waxen poor, and be sold unto thee , [
Read Robert Jamieson on Leviticus 25 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleNeither for the time, for ever, nor for the manner, with the hardest and vilest kinds of service, rigorously and severely exacted from him.
Read Matthew Poole on Leviticus 25 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsLeviticus 25:39 And if thy brother [that dwelleth] by thee be waxen poor, and be sold unto thee; thou shalt not compel him to serve as a bondservant:Ver. 39. Thou shalt not compel him.] To serve for ever, nor use him basely and hardly meanwhiles.
Read John Trapp on Leviticus 25 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(39) And if thy brother that dwelleth by thee be waxen poor.—Better, And if thy brother be waxen poor by thee, that is, after supporting his tottering hand, as prescribed in Leviticus 25:35-38, and making all the charitable efforts to help him, they fail, and he still finds himself in extreme poverty, and unable to obtain a livelihood. And be sold unto thee.—The voluntary disposal of his own liberty for a money consideration the Israelite could only effect by stress of poverty. Thou shalt not compel him to serve as a bondservant.—Under these circumstances he is not to be treated like heathen slaves who are either purchased or captured, and made to do the menial service which these Gentile…
Read Charles John Ellicott on Leviticus 25 →CambridgeThe Cambridge Bible for Schools and Colleges39–46. Prohibition of permanent servitude of one Israelite to another (H and P mixed, the former probably preponderating) This case was to be subject to the operation of the law of Jubile, Moreover, the Israelite so bought shall not be compelled to work as a slave, but only under such conditions as befit a sojourner or hired servant. Leviticus 25:42 adds the reason (cp. Leviticus 25:13; Leviticus 25:55). On the other hand slaves bought from persons of other nations, or from foreigners sojourning in the land, were to be bondservants in the strictest sense of the word. For the differences between the law on these subjects and that in Exodus 21:2 ff.; Deuteronomy 15:12-18, see ICC Deut.; p.…
Read Cambridge on Leviticus 25 →Albert Barnes1798–1870Barnes' Notes on the BibleThe law here appears harmoniously to supplement the earlier one in Exodus 21:1-6. It was another check applied periodically to the tyranny of the rich. Compare Jeremiah 34:8-17.
Read Albert Barnes on Leviticus 25 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible39. Be sold — This is more correctly rendered reflexively, SELL HIMSELF. Ewald maintains that the reflexive and not the passive was the primary force of the niphal form of the Hebrew. See Gesen. Thes., p. 787.
Read Daniel Denison Whedon on Leviticus 25 →The verse in English, compared — 17 translations, and where they part company
Every translation on this page is a decision someone had to make and commit to. Read down a column and you see one translator's judgement; read across a row and you see the range the Greek actually allows. The BSB is the wording the rest of this page is measured against, so it is listed first.
Modern formal
If a countryman among you becomes destitute and sells himself to you, then you must not force him into slave labor.
“‘If your brother has grown poor among you, and sells himself to you, you shall not make him to serve as a slave.
If a countryman among you becomes destitute and sells himself to you, then you must not force him into slave labor.
“‘If your brother becomes impoverished with regard to you so that he sells himself to you, you must not subject him to slave service.
Tyndale line
¶ And if thy brother that dwelleth by thee be waxen poor, and be sold unto thee; thou shalt not compel him to serve as a bondservant:
And if thy brother be waxed poor with thee, and sell himself unto thee; thou shalt not make him to serve as a bondservant.
And if thy brother be waxen poor with thee, and sell himself unto thee; thou shalt not make him to serve as a bondservant:
And if thy brother that dwelleth by thee shall have become poor, and be sold to thee; thou shalt not compel him to serve as a bond servant:
If thy brother also that dwelleth by thee, be impouerished, and be sold vnto thee, thou shalt not compel him to serue as a bond seruant,
Strictly literal
And if thy brother grow poor beside thee, and be sold unto thee, thou shalt not compel him to serve as a bondservant:
'And when thy brother becometh poor with thee, and he hath been sold to thee, thou dost not lay on him servile service;
And when your brother becomes poor with you, and he has been sold to you, you do not lay servile service on him;
And if thy brother become poor near thee, and be sold unto thee: thou shalt not compel him to work as a bond-servant.
If your fellow countryman has become poor and sells himself to you, you must not make him work like a slave.
From the Latin
If thy brother constrained by poverty, sell himself to thee, thou shalt not oppress him with the service of bondservants:
Simplified
If any of your people become poor and have to sell themselves to work for you, don't force them to work as a slave.
And if your brother becomes poor and gives himself to you for money, do not make use of him like a servant who is your property;
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text and the Samaritan Pentateuch agree in meaning, with one word differing: the Samaritan uses ימך (grow poor) instead of יָמ֥וּךְ (he will become impoverished). This reflects a slight variation in phrasing but maintains the same overall message.
וְכִֽי־ יָמ֥וּךְ אָחִ֛יךָ עִמָּ֖ךְ וְנִמְכַּר־ לָ֑ךְ לֹא־ תַעֲבֹ֥ד בּ֖וֹ עֲבֹ֥דַת עָֽבֶד׃
10 of the 11 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
וכי ימך אחיך עמך ונמכר לך לא תעבד בו עבדת עבד
1 word differs from the Masoretic Text: ימך (grow poor)
Four traditions, not one. “On the leather” means the letters physically survive on the scroll, as against letters an editor has supplied to fill a hole in it — a restoration is a scholar’s reading, not a reading of the manuscript. Words in [square brackets] are supplied; the notes count them apart from what survives.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Hebrew Bible — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in Leviticus 25:39
One dossier per word, with every reference work grouped by kind — Hebrew lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.
Every entry below is the lexicographer's own text. On the Hebrew: Brown-Driver-Briggs entire and its gloss set, Strong's Hebrew Dictionary, and Tyndale House's Translators Brief lexicon. Where a cell says a work has no entry, that work genuinely has none for this word.
כִּי (ki) is a conjunction primarily meaning 'that,' 'for,' or 'when.' It indicates causal relationships and can express conditions like 'if' or 'though.' The word is versatile, appearing in various contexts to convey certainty, exception, or concession. Notably, it can combine with other particles to modify its meaning, such as in the phrase כִּי אם־ (ki im), meaning 'that if.'
כִּי conj. that, for, when
that
Of time, when, of the past
elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
when or if, with a concessive force, i.e. though
Because, since
base
כִּי אם־
each part. retaining its independent force, and relating to a different clause:
that if
for if
(About 140 t.) the two particles being closely conjoined, and relating to the same clause—
limiting the prec. clause, except
the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
after an oath, surely
base
כִּי עַל כֵּן forasmuch as
base
H3588a כִּי that, for, when . that
. . Of time, when, of the past
. elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
. when or if, with a concessive force, i.e. though
. Because, since
H3588b כִּי אם־ . each part. retaining its independent force, and relating to a different clause: . that if
. for if
. (About 140 t.) the two particles being closely conjoined, and relating to the same clause— . limiting the prec. clause, except
. the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
. after an oath, surely
H3588c כִּי עַל כֵּן forasmuch as
3588 kiy kee
a primitive particle (the full form of the prepositional
prefix) indicating causal relations of all kinds, antecedent
or consequent; (by implication) very widely used as a relative
conjunction or adverb (as below); often largely modified by
other particles annexed:--and, + (forasmuch, inasmuch,
where-)as, assured(-ly), + but, certainly, doubtless, + else,
even, + except, for, how, (because, in, so, than) that, +
nevertheless, now, rightly, seeing, since, surely, then,
therefore, + (al- )though, + till, truly, + until, when,
whether, while, whom, yea, yet.
כִּי (ki) — for.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
1e) that if, for if, indeed if, for though, but if
1f) but rather, but
1g) except that
1h) only, nevertheless
1i) surely
1j) that is
1k) but if
1l) for though
1m) forasmuch as, for therefore
כִּי [אם] (ki im) — that if: except.
1) except if
1a) but if
1b) even though
כִּי [עַל כֵּן] (ki [al ken]) — for as that: since.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
Conj | Conj — Conjunction · particleHC/Tc
מוּךְ (muwk) is a primitive root meaning to become thin or impoverished. It covers the idea of being low, depressed, or poor, as noted in various lexicons. The entries consistently emphasize its figurative sense of poverty and lowliness.
[מוּךְ] vb. be low, depressed, grow poor
base
H4134 מוּךְ
4134 muwk mook
a primitive root; to become thin, i.e. (figuratively) be
impoverished:--be (waxen) poor(-er).
מוּךְ (mukh) — be poor.
(Qal) to be low, grow poor, be depressed, be poor
V-Qal-Imperf-3ms — Verb · Qal · imperfect third person masculine singularHVqi3ms
אָח (ach) means 'brother' and encompasses a broad range of relationships, including literal siblings, half-brothers, and metaphorical kinship. It can refer to any male relative or compatriot, and it may also imply resemblance or reciprocal relationships. The term is used in various contexts throughout the Old Testament, highlighting both familial and figurative connections.
אָח 630 n.m. brother
brother, born of same mother (& father)
indef. = relative
fig. of resemblance
in phr. one … another
base
H251 אָח brother
251 'ach awkh
a primitive word; a brother (used in the widest sense of
literal relationship and metaphorical affinity or resemblance
(like 1)):--another, brother(-ly); kindred, like, other.
Compare also the proper names beginning with "Ah-" or "Ahi-".
see HEBREW for 01
אָח (ach) — brother: male-sibling.
: male-sibling
1) brother
1a) brother of same parents
1b) half-brother (same father)
1c) relative, kinship, same tribe
1d) each to the other (reciprocal relationship)
1e) (fig.) of resemblance
אָח (ach) — brother: male-relative.
: male-relative
1) brother
1a) brother of same parents
1b) half-brother (same father)
1c) relative, kinship, same tribe
1d) each to the other (reciprocal relationship)
1e) (fig.) of resemblance
אָח (ach) — brother: compatriot.
: compatriot
1) brother
1a) brother of same parents
1b) half-brother (same father)
1c) relative, kinship, same tribe
1d) each to the other (reciprocal relationship)
1e) (fig.) of resemblance
N-ms | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp2ms
עִם (im) is a preposition meaning 'with' and covers a range of relationships, including companionship, locality, and possession. It can imply actions done jointly, equality, or even opposition in contexts like combat. The related form מֵעִם (me.im) means 'from with' or 'beside.' The entries reflect various nuances but do not present significant disagreement.
עִם prep. with
of fellowship and companionship
of aid
Of actions done jointly with another
If the common action be of the nature of a contest or combat, with in the sense of against
Of dealing with a person, or of the relation in which one stands with, or towards, another
Of a common lot together with the wicked
Of equality or resemblance generally aid
Of time, as long as
Of a locality, close to, beside
Of persons, עִם is spec.
in the house or family or service of
In possession of
In the custody or care of
Beside = except
With = friendly with
Idiom. of a thought or purpose present with one
Metaph. together with = in spite of, notwithstanding
base
מֵעִם 72 from with or beside
base
H5973a עִם with . of fellowship and companionship
. Of a locality, close to, beside
. Of persons, עִם is spec. . in the house or family or service of
. In possession of
. In the custody or care of
. Beside = except
. With = friendly with
. Idiom. of a thought or purpose present with one
. Metaph. together with = in spite of, notwithstanding
H5973b מֵעִם from with, beside
5973 `im eem
from 6004; adverb or preposition, with (i.e. in conjunction
with), in varied applications; specifically, equally with;
often with prepositional prefix (and then usually
unrepresented in English):--accompanying, against, and, as (X
long as), before, beside, by (reason of), for all, from
(among, between), in, like, more than, of, (un-)to,
with(-al).
see HEBREW for 06004
עִם (im) — with.
1) with
1a) with
1b) against
1c) toward
1d) as long as
מֵעִם (me.im) — from with.
1a) beside, except
1b) in spite of
Prep | Suff — Preposition · suffixHRd/Sp2ms
מָכַר (makar) is a Hebrew verb meaning 'to sell.' It encompasses various forms, including selling merchandise, giving a daughter in marriage, or even selling oneself into slavery. The word appears in different grammatical forms, such as Qal (to sell), Niphal (to be sold), and Hithpael (to sell oneself). It reflects both literal and figurative senses of selling.
מָכַר vb. sell
Qal sell
Niph. be sold
Hithp. sell oneself as slave
base
H4376 מָכַר sell
4376 makar maw-kar'
a primitive root; to sell, literally (as merchandise, a
daughter in marriage, into slavery), or figuratively (to
surrender):--X at all, sell (away, -er, self).
מָכַר (ma.khar) — to sell.
1) to sell
1a) (Qal)
1a1) to sell
1a2) seller (participle)
1b) (Niphal)
1b1) to be sold
1b2) to sell oneself
1b3) to be given over to death
1c) (Hithpael) to sell oneself
Conj | V-Niphal-3ms — Verb · Niphal · sequential perfect third person masculine singularHc/VNq3ms
ךְ (kh) — you.
Personal object pronoun - suffix for propositions and verbs without an object: 2nd person feminine singular
HRd/Sp2ms — Preposition · suffixHRd/Sp2ms
לֹא (lo') is a Hebrew word meaning 'not' or 'no.' It serves as a simple negation and can imply absence or prohibition. The word can also be used in various contexts, often combined with other particles for emphasis or clarification. Its Aramaic equivalent is לָא (la), which also means 'not.'
לֹא or לוֹא adv. not
base
H3808 לֹא or לוֹא not
3808 lo' lo
or lowi {lo}; or loh (Deut. 3:11) {lo}; a primitive particle;
not (the simple or abs. negation); by implication, no; often
used with other particles (as follows):--X before, + or else,
ere, + except, ig(-norant), much, less, nay, neither, never,
no((-ne), -r, (-thing)), (X as though...,(can-), for) not (out
of), of nought, otherwise, out of, + surely, + as truly as, +
of a truth, + verily, for want, + whether, without.
לֹא (lo) — not.
1) not, no
1a) not (with verb-absolute prohibition)
1b) not (with modifier-negation)
1c) nothing (subst)
1d) without (with particle)
1e) before (of time)
Aramaic equivalent: la (לָא "not" H3809)
Part — ParticleHTn
עָבַד (abad) is a Hebrew verb meaning to work or serve, encompassing a range of activities from laboring for others to serving God, including Levitical service. It can also refer to the cultivation of land or the act of enslaving. The word appears in various forms, indicating different nuances of service and labor.
עָבַד 290 vb. work, serve
Qal
labour, work, do work
work for another, serve him by labour
serve as subjects
serve God
serve י׳ with Levitical service
Niph.
be tilled, of land
dub. cultivated field
Pu. worked
Hiph.
compel to labour as slaves
make to serve as subjects
cause to serve God
Hoph. be led or enticed to serve
base
H5647 עָבַד work, serve .. labour, work, do work
. work for another, serve him by labour
. serve as subjects
. serve God
. serve י׳ with Levitical service
. . be tilled, of land
. dub. cultivated field
. worked
. . compel to labour as slaves
. make to serve as subjects
. cause to serve God
. be led or enticed to serve
5647 `abad aw-bad'
a primitive root; to work (in any sense); by implication, to
serve, till, (causatively) enslave, etc.:--X be, keep in
bondage, be bondmen, bond-service, compel, do, dress, ear,
execute, + husbandman, keep, labour(-ing man, bring to pass,
(cause to, make to) serve(-ing, self), (be, become)
servant(-s), do (use) service, till(-er), transgress (from
margin), (set a) work, be wrought, worshipper,
עָבַד (a.vad) — to serve.
: serve[someone]
1) to work, serve
1a) (Qal)
1a1) to labour, work, do work
1a2) to work for another, serve another by labour
1a3) to serve as subjects
1a4) to serve (God)
1a5) to serve (with Levitical service)
1b) (Niphal)
1b1) to be worked, be tilled (of land)
1b2) to make oneself a servant
1c) (Pual) to be worked
1d) (Hiphil)
1d1) to compel to labour or work, cause to labour, cause to serve
1d2) to cause to serve as subjects
1e) (Hophal) to be led or enticed to serve
עָבַד (a.vad) — to serve: minister.
: minister/serve[God/tabernacle/temple]/worship
1) to work, serve
1a) (Qal)
1a1) to labour, work, do work
1a2) to work for another, serve another by labour
1a3) to serve as subjects
1a4) to serve (God)
1a5) to serve (with Levitical service)
1b) (Niphal)
1b1) to be worked, be tilled (of land)
1b2) to make oneself a servant
1c) (Pual) to be worked
1d) (Hiphil)
V-Qal-Imperf-2ms — Verb · Qal · imperfect second person masculine singularHVqi2ms
la'-ber (yeghia`, `amal; kopos): The word (noun and verb) denoting hard work or "toil" (thus in the Revised Version (British and American) of De 26:7; Jos 7:3; Re 2:2) represents several Hebrew and Greek words, chiefly those above. Occasionally, as in Hab 3:17 (ma`aseh), it stands for "fruit of labor." Sometimes, in conjunction with "travail," it refers to childbirth (Ge 35:16,17, yaladh; compare 1Th 2:9; 2Th 3:8). Examples of the word in the ordinary sense are: of yeghia`,
וֹ (o) — him.
Personal object pronoun - suffix for propositions and verbs without an object: 3rd person masculine singular
HRd/Sp3ms — Preposition · suffixHRd/Sp3ms
עֲבֹדָה (abodah) refers to various forms of labor or service, including the work of a servant or slave, the service of captives or subjects, and the service of God. It is built from the root word for work and encompasses a range of meanings related to labor and ministry.
עֲבֹדָה, and (Chr) עֲבוֹדָה 146 n.f. labour, servicelabour, work
labour of servant or slave
labour, service of captives or subjects
service of God
base
H5656 עֲבֹדָה, and עֲבוֹדָה labour . labour, work
. labour of servant or slave
. labour, service of captives or subjects
. service of God
5656 `abodah ab-o-daw'
or mabowdah {ab-o-daw'}; from 5647; work of any kind:--act,
bondage, + bondservant, effect, labour, ministering(-try),
office, service(-ile, -itude), tillage, use, work, X wrought.
see HEBREW for 05647
עֲבֹדָה (a.vo.dah) — service.
: service[as_servant/slave]
1) labour, service
1a) labour, work
1b) labour (of servant or slave)
1c) labour, service (of captives or subjects)
1d) service (of God)
עֲבֹדָה (a.vo.dah) — service: ministry.
: ministry[for_God]/tabernacle]
1) labour, service
1a) labour, work
1b) labour (of servant or slave)
1c) labour, service (of captives or subjects)
1d) service (of God)
עֲבֹדָה (a.vo.dah) — service: work.
: work/labour
1) labour, service
1a) labour, work
1b) labour (of servant or slave)
1c) labour, service (of captives or subjects)
1d) service (of God)
N-fs — Noun common · feminine singular constructHNcfsc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
The Hebrew word עֶ֫בֶד (*ebed*) means 'slave' or 'servant' and encompasses various roles, including household servants, subjects, and worshippers of God. It can also refer to Israel as a collective servant of God and is used in polite address among equals. The word is derived from a root meaning 'to work' or 'to serve'.
עֶ֫בֶד 799 n.m. slave, servant
slave, servant of household
Subjects, of chief
Servants, worshippers of God
Servant of י׳, in a special sense
Israel as a people is servant of י׳
In polite address of equals or superiors the Hebrews used עַבְדְּךָ thy servant = 1 pers. sing., I
Phrases
base
H5650 עֶ֫בֶד slave, servant . slave, servant of household
. Subjects, of chief
. Servants, worshippers of God
. Servant of י׳, in a special sense
. Israel as a people is servant of י׳
. In polite address of equals or superiors the Hebrews used עַבְדְּךָ thy servant = 1 pers. sing., I
. Phrases
5650 `ebed eh'-bed
from 5647; a servant:--X bondage, bondman, (bond-)servant,
(man-)servant.
see HEBREW for 05647
עֶ֫בֶד (e.ved) — servant/slave.
1) slave, servant
1a) slave, servant, man-servant
1b) subjects
1c) servants, worshippers (of God)
1d) servant (in special sense as prophets, Levites etc)
1e) servant (of Israel)
1f) servant (as form of address between equals)
Aramaic equivalent: a.vad (עֲבַד "servant/slave" H5649)
N-ms — Noun common · masculine singular absoluteHNcmsa
Slave
Jer. 2:14 (A.V.), but not there found in the original. In Rev. 18:13 the word “slaves” is the rendering of a Greek word meaning “bodies.” The Hebrew and Greek words for slave are usually rendered simply “servant,” “bondman,” or “bondservant.” Slavery as it existed under the Mosaic law has no modern parallel. That law did not originate but only regulated the already existing custom of slavery (Ex. 21:20, 21, 26, 27; Lev. 25:44-46; Josh. 9:6-27). The gospel in its spirit and genius is hostile to slavery in every form, which under its influence is gradually disappearing from among men.
The institution of slavery was recognized, though not established, by the Mosaic law with a view to mitigate its hardship and to secure to every man his ordinary rights. I. Hebrew slaves. -- The circumstances under which a Hebrew might be reduced to servitude were-- (1) poverty; (2) the commission of theft; and (3) the exercise of paternal authority. In the first case, a man who had mortgaged his property, and was unable to support his family, might sell himself to another Hebrew, with a view both to obtain maintenance and perchance a surplus sufficient to redeem his property. (Leviticus 25:25,39) (2) The commission of theft rendered a person liable to servitude whenever restitution could not be made on the scale prescribed by the law. (Exodus 22:1,3) The thief was bound to work…